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481 यावज्जीवं कर्तव्यमिति । अमिहोत्रक्रिया च भूतवधहेतुत्वाच्छबलरूपा। सा च स्वर्गफलैब स्याद् नापवर्गफला। "यावज्जीवम्" इति चोक्ते कालान्तरं नास्ति यत्रापवर्गहेतुभूतक्रियान्तरारम्मःस्यात् । तस्मात् साधनामावाद् मोक्षामाषः । ततश्चेत्यादिकानि किन मोक्षाभावप्रतिपादकानि । शेषाणि तु तदस्तित्वसूचकानि, यतो गुहात्र मुक्तिरूपा, सा च संसाराभिनन्दिनी दुरवगाहा, दुष्पवेशात् । तथा, परं ब्रह्म सत्यं मोक्षः, अनन्तरं तु ब्रह्म ज्ञानमिति । ततो मोक्षास्तित्वं नास्तित्वं च वेदश्दमतिपादितमवगम्य तव संशयः। तत्रैषां वेदपदानामर्य त्वं न जानासि, यतस्तेषामयमों वक्ष्यमाणलक्षण इति ॥ ४२६ ।। (१९७४)
D. C.--O long-lived Prabhàsa! Your doubt about the existence of moksa is based upon your hearing various Védapadas of contradictory senses. These V'éda padas are as follows-- (1) "Jara-maryam vaitat sarvam yadagnihotram." (2) “Saisā gukā duravagahö" (3) "Dvé Brahmani paramaparm ca, tatra param satyam
jñānamantaram brahma" etc. These Védda-padas are interpreted by you as follows:(1) Agnihotra should be practised as long as life persists.
The performance of agnihotara constitutes the sacrifice of animals which would turn it Subha or a-subha. But that would award the attainment of svarga alone, and not mokra. Since by this commandment, performance of agnihotra is advised to be practised throughout life, there would be no other period of time during which some other performance foi the attainment of moksa could be advised. In absence of sādhana, therefore, the sādhya (viz mokşa) does not exist. In this way, this sentence proves the abhāva of mokşa
The other two padas try to establish the existence of moksa in this way
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